Purim, so we'll have a big shichah for Purim. So, anybody who feels that he doesn't have enough information or things to speak about when you come to Chabad house or you come someplace for Purim, this shichah you could able to say it inside out, besides all the other shichot for Purim that you learned. But this shichah, it took you a little longer than the rest of the time, the rest of shichot. We're learning this already almost, what is it, a week and a half or something. He said this morning, \"I am, I am...\" Huh? He said this morning, \"I am, I am...\" That's right, if not it's bitul Torah, yeah. And this is learning be'iyun. Yeah, so the last thing the Rebbe said here is that the hora'ah we take from the fact that Purim is called פורים, לשון פרסי, על שם the tzarah and not על שם the salvation, there is no mention of Hashem's name in the Megillah, it all shows for he'elem vehester, all kinds of concealment of Elokut, and nevertheless, Mordechai and Esther behaved the way they did in caring about the ruchniyut more than the gashmiyut, that's for us to teach us that also when we are involved in things which are not ruchniyut, far from it, not when you're involved in your own things, not when you're involved in learning, not when you're even involved in business with a friend, with another Yid, you're involved in business with goyim. So there you would think, there, teva takes control, because after all, the goyim, by them teva is in control. Obviously, the Eibershter is behind it all, but the gilui is teva. So, we're holding here page 194, the last paragraph: עווידענט איז די הוראה פון פורים ומגילת אסתר. Here we have the lesson from Purim and Megillat Esther: אז אויך בעת א ייד האט צו טאן מיט פורים בלשון פרסי, even when a Yid is involved in Purim the way it's in Persian, which means represents the idea that it's not אלוקות, און אסתר מלשון הסתר אסתיר, and Esther comes from the לשון you're involved at that point where things are concealed, when you do business with a goy, you don't see Elokut there, דארף ער וויסן אז אין דעם איז אויך דא למעלה מן הטבע. You have to know that in this there is higher than teva. דער פור איז הוא הגורל. It's interesting how the Rebbe טייטשט the פסוק: הפיל פור הוא הגורל. פור is in פרסיש, Persian, goral is in lashon hakodesh. Some might think there's a separation between the two. When we talk about קודש and there's גילוי אלוקות, when you're involved in פרסיש, things that have to do with the world, that's a separate issue, that's separate. זאגט דע, so the פסוק says no, פור הוא הגורל, it's the same thing. Not stam that פור, which is פרסיש, is the same thing as goral, lashon hakodesh, that there is the same Eibershter that runs everything, runs the goral and runs the פור, the Rebbe adds even another vort: וואס גורל איז ענין למעלה מהשתלשלות. This is one-liner, one line, but this line says a lot. It's not only פור is goral, which פור is לשון לעז, לשון חול, and goral is lashon hakodesh, this is not קודש, this is קודש, it's not just which word it is. We're talking about a goral. What's a goral? A goral is when you throw lots. It says in ספרים, חסידות also, but it's not davka in chassidut, that when you make a goral, it's למעלה מהשתלשלות. Goral is not seichel. If a person has a reason al pi seichel why to choose one thing over the other, you don't throw lot lots, you don't make a goral. When do you make a goral? You don't know exactly what to do, they both seem to be the same, so you make a goral. When do you make a lottery? When they're all the same, no one has more. When do you make a goral here who who's going to win the prize to go to New York? All the people who entered the goral because they're all the same, they all got the same or whatever is needed in the average they got the same. If you'd have one person who got the average and no one else, what what would you do then? I'm not telling you I would do that, but what would normally be done? There's no goral, this guy wins automatically, you don't need a goral, because there's a sevara why this guy should get it. Goral is higher than seichel. So ברוחניות, what is inyan of goral? Something that's למעלה מהשתלשלות. Seichel, chochmah is השתלשלות. In a high level could be, you could have chochmah of down here, you could have chochmah of אצילות, but that's still chochmah. Goral is higher than chochmah. That's why I think the Rabbeinu Bachayei writes, I think Rabbeinu Bachayei, רבי brings it: כל החולק על הגורל כאילו חולק על עשרת הדברות. Anybody who argues against a goral is like he argues against Aseret HaDibrot. So please, whenever they have a goral here, don't argue. It's against why epes is it like against עשרת הדיברות, מילא גורל? Because the lashon is goral is מן השמים. And what does that mean? It means that it's not something that's based on logic, it's a מדרגה למעלה מהשתלשלות. So, not only is it a דבר שבקדושה, in קדושה גופא it's למעלה מהשתלשלות. And when the pasuk says הפיל פור הוא הגורל, that פור shows not only an השתלשלות, not למעלה מהשתלשלות, השתלשלות. פור shows an tif tif in der erd, very deep, very low. It's פרסיש, it's צרות, the way פור is here. פור הוא הגורל, that be'emet while you have פור you could have connected to למעלה מהשתלשלות. און אין דעם הסתר אסתיר איז דא דער אנכי. The same thing with the other pasuk. The רבע said that Esther represents hester, because it says אנכי הסתר אסתיר. What kind of hester? A hester within a hester, a concealment in a concealment. But the pasuk says אנכי הסתר אסתיר, that in the הסתר אסתיר there is אנכי. The אייבערשטער is there. But, not stam the אייבערשטער is there, when we talk about the אייבערשטער, there are many ways to refer to Him. You could say shem Elokim, shem Kel, shem Havayah, and shem Havayah is the highest שם, שם המיוחד, שם המפורש, שם העצם. אנכי is העכער פון אלע שמות, אפילו פון שם הוי׳. When it says in עשרת הדיברות, אנכי הוי׳ אלוקיך, there is אלוקיך, which is אלוקים, הוי׳ is shem Havayah, and אנכי is higher than shem Havayah. It's not a שם העצם, it's עצם itself, which is I. So here we see, in the הסתר אסתיר you have אנכי, the same way as in the פור you have the גורל. And גורל and אנכי seem to be the same thing, higher than הוי׳. Because הוי׳, as high as it is, י is חכמה, we learn in חסידות, ה is בינה, ו is six מדות, and ה is מלכות. So as great as שם הוי׳ is, it starts with חכמה. גורל is higher than חכמה, higher than שכל. So what is גורל? Higher than הוי׳, similar to אנכי, which is higher than הוי׳.

That's why we find on Yom Kippur, when the Eibershter forgives us for all our aveiros, from which madreigah does the kaparah come? The special kaparah of Yom Kippur. From Elokim, from Kel, from Shaddai, from הוי׳, from where? Who could tell me a pasuk? Kel, he'll guess. Something else, you know... We say רחום also, we say חנון also. If you're quoting that pasuk, why don't you say הוי׳? הוי׳, קל רחום... Why do you say Kel? I'm saying, which which where does it come from? אה? קל מלא רחמים? Lubavitch doesn't say קל מלא רחמים. Where is there a pasuk which, not פשוט פשט in the pasuk, but חסידות טייטשט the pasuk which madreigah the kaparah comes on Yom Kippur? In the pasuk it talks about kaparah and about taharah: כי ביום הזה יכפר עליכם, and then the end of the pasuk is לפני הוי׳ תטהרו. So חסידות טייטשט that the kaparah that comes Yom Kippur is לפני הוי׳, it's not from שם הוי׳. שם הוי׳ is still a שם, and on Yom Kippur it's לפני הוי׳. And that's the עצם, because הוי׳ is made up of four letters, and the עצם is always hinted in number five. Where do we see the עצם is hinted in number five? חמשה שמות נקראו לה. The נשמה has five names: נפש, רוח, נשמה, חיה, יחידה. These four are not the עצם הנשמה. יחידה is the עצם הנשמה, and that is number five. And the reason is, why is this the עצם? Because everything in סדר השתלשלות is made up of four. And that's normal, because if it comes from שם הוי׳, which is four, but which things, where do we have four in סדר השתלשלות? למשל, אין וועלט בכלל, אין בריאה? אש, רוח, מים, עפר. What else? דומם, צומח, חי, מדבר. Fine, this includes everything. דומם, צומח, חי, מדבר, אש, רוח, מים, עפר. Then we have four עולמות. Exactly. Actly, אצילות, בריאה, יצירה, עשיה. Especially Pesach, we have four cups of wine, we have the four בנים, we have the four קושיות, and that's all סדר השתלשלות. And number Ah, the Rebbe said you could take, exactly. The Rebbe said you could take four l'chaim's, because you got to be in סדר השתלשלות, you got to be in הגבלות. Yeah. Then you have the fifth one, the יחידה. We find that that represents the עצם. We find another thing of four: פשט, רמז, דרוש, and סוד. And then you have the עצם התורה, which is the Rebbe explains חסידות. If you learn, and you did learn this year also, this last year קונטרס you did, Kuntres Inyana Shel Torat HaChassidut as part of the סדר at night, yeah? So there the Rebbe explains that there is פשט, רמז, דרוש, סוד, and חסידות is not one of the four. Normally you think it's part of סוד. No, it's the חיות of all, it's the עצם of all. That's the fifth דרגא. על דרך by שם הויה גופא we also find that fifth מדרגה. We have יו״ד, ק״א, וא״ו, ק״א, and what's the fifth, the one before the יו״ד, what is that? The קוצו של יו״ד. It says the little, little line on top of the יו״ד, that's higher than יו״ד, higher than חכמה. That's the highest, the fifth דרגא. That's the עצם of the עצם of the Oibershter or the עצם of Torah. It says in Gemara, this is a long sicha in חלק ו׳ פרשת משפטים, פרשת יתרו I mean, where the Rebbe talks about Matan Torah. This was a very געשמאקע שיחה. It's ממש טיפע ענינים in Chassidus, but the Rebbe is מסביר it if you learn it properly, in a proper way. I even know a person that chazered'd that sicha as a maamar. Started with the pasuk of the sicha and went on and it sounded mamash, cuz the Rebbe, but in the ענין he's מסביר very געשמאקע, געשמאקע ענינים. Actually, on that sicha, when they gave in that sicha to be מגיה for Likkutei Sichos, the Rebbe wrote on that sicha: מדוע מכניסים ענינים מסובכים כאלו? Why are you giving me in to edit such complicated things? But he was מגיה it. What's the sicha talk about? I won't tell you the whole complication of the long sicha because it's very, but just the beginning and the end. The sicha starts with the Gemara where it says, כל המשמח את החתן זוכה לתורה. If you make the חתן happy, you're זוכה to תורה, because by chosson we find five times the word קול, and by Torah we find five times the word קול: הקולות, וירא העם את הקולות, קול שופר, five times. So גזירה שוה, so if you're משמח the chosson, you're zocheh to Torah. And the Rebbe asks, just because here's five and here is five, I mean it just sounds like Purim Torah, you know. Make zocheh, there must be some ביאור and תוכן הענין. And the Rebbe is מסביר this נקודה: it's the number five, yeah, because five represents the עצם of Torah. And if you're משמח the chosson, חתן-כלה has to do also with the עצם of higher than השתלשלות, of כח האין סוף, like we learned actually in the other שיחה. Which שיחה? The one about, about what? About כיבוד אב ואם, that it's by a parent, which getting married and having children comes from כח האין סוף, which is למעלה מהשתלשלות. So this is the נקודה there, that you have five is למעלה מהשתלשלות. חסידות טייטשט this פסוק, there's a פסוק in פרשת Vayigash: after the hunger, what did Yosef do? He gave the people seeds and told them to plant, but the field wasn't theirs. None of the fields were theirs because they sold it before to buy food. So he gave them, and he said now when you plant, ארבע הידות יהיה לכם, whatever grows, four parts will be yours, והחמישית לפרעה, and the fifth share, a fifth will be to Pharaoh. חסידות brings the Zohar that Pharaoh represents the Eibershter. בא אל פרעה, פרעה, דביה אתפרעין כולא נהורין, that's the madrega of Elokus, etzem of Elokus that all or comes from there. Pharaoh, it means revelation, that's the taytsh of the word. So Chassidus taytshes the pasuk: ארבע הידות יהיה לכם, four is yours, והחמישית לפרעה, that's the highest madrega. So that's higher than שם הויה. So everything in hishtalshelut is four, five is the highest. So Yom Kippur, which is לפני הויה, we have the inyan of five. What kind of five do we have in Yom Kippur? Five tefilot. And the fifth tefilah, which is Ne'ilah, is כנגד יחידה. It all fits in together. So here the Rebbe says also, that even though we have הסתר אסתיר, in the הסתר אסתיר we have the אנכי, the אנכי which Which is higher than שם הוי'ה, that's the fifth madrega that there is. And that is connected to the hester, to פור, which is goral, and goral is the highest madrega. It says when a person, in the Iggeret HaKodesh in Tanya it says if a person, some people have this kind of neshama, this higher neshama. What's the reason why some person has a higher neshama and some person a lower neshama? What sevara is there? So the Alter Rebbe says there is no reason. And the lashon he uses, ומסתמא the lashon is brought here, 55, או ראה גם Iggeret HaKodesh, yeah. I don't know if it's the same one. Okay, we'll have to look it up. Anyway, so there it says that the reason why one person has this neshama or this נשמה הוא בחינת הגורל ממש. There's no reason for it, it's goral. What's goral? Higher than השתלשלות. Now I remember once by a farbrengen, I can tell you which one, it was in צו, אין שנת תשכ\"ה, the Rebbe spoke about somebody very sharp by farbrengen, obviously didn't mention a name, but he spoke very sharp with this, and he said, du host a gute kop, he said about this person, you have a good head, don't think you're so great. הוא בחינת הגורל ממש. You got it because the Eibershter decided to give it to you for no reason. הוא בחינת הגורל ממש.

So here he says goral is למעלה מהשתלשלות, and that's the same thing as the Pur. U'sh'as der Yid lernt Megillat Esther, therefore when a Yid reads the Megillat Esther, az oych di inyonim fun אסתר, that even when it comes to things which are Esther, which is the הסתר כפול, which is a double concealment, הסתר אסתיר, laynt er un nemt er ale als Megillah fun loshn giluy. You take the hester and you make a giluy out of it, you realize the giluy. That's the טייטש מגילת אסתר. Vu er veyst az oych der Pur, that even Pur, biz tsum Pur vos המן האט געווארפן, even the Pur of Haman is הוא הגורל, really that's the goral. Un dos ales is not למפרע, נאר עס איז like Baal Shem Tov said if you read למפרע you think it happened amal, now this giluy is happening now, that in the hester we have the giluy. דאן קומט מען צום תכלית הגילוי, after that you get the complete giluy. So far we said the name of the Megillah is Megillat Esther, so you have the hester and you realize in the hester the giluy, the Megillah, the word מגילה מלשון גילוי. But sometimes we don't even call it Megillat Esther. What do we call it? Just Megillah! That means you reached the level מגילה סתם, וואס ברענגט צו א שמחה גדולה ביותר, you reach the highest madrega of giluy and you get the greatest שמחה, ביז אין אן אופן פון עד דלא ידע, א שמחה בלתי מוגבלת, you get a simcha without any limitations because it's למעלה מהשתלשלות. און דורך דעם מסמיך גאולה לגאולה, from that we go from one geulah to the other, פון די גאולה פון פורים קומט מען צו די גאולה העתידה. From Purim we come to the geulah of משיח, וואס איז בדוגמא צו די גאולה פון יציאת מצרים, which is like יציאת מצרים. Why is it נוגע here to mention that it's like, who cares about יציאת מצרים? סתם, אה? Because when does the Gemara use the לשון מסמיך גאולה לגאולה? You connect two ge'ulot. The Gemara asks, why is Purim in Adar Sheni or Adar Rishon? And the Gemara says, Purim is in Adar Sheni, why? Cuz it's the closest to Pesach, and we want to connect one geulah to another. And the Rebbe uses the same לשון, but not to the geulah of Pesach. From this we will get from the geulah of Purim to the גאולה העתידה. That's not what the Gemara says! So the Rebbe adds, the גאולה העתידה and Pesach have a שייכות. And since the Gemara uses it by Pesach, we can use it for גאולה העתידה. וואס דאן וועט זיין ולילה כיום יאיר, when Mashiach will come the night will shine like the day, אז אויך דער חושך פון לילה וועט לייכטן. Someone can tell me the pshat here? The night will shine. So normally you learn pshat in this pasuk the night will shine, you know what that means? There will be no night. And then when it'll come to the night, it'll be light. The Rebbe says the peshat differently: דער חושך פון לילה וועט לייכטן. The darkness will shine. Did you ever hear of darkness shining? Exactly like we said by Megillat Esther, like we said by the מגילה, אז אויך דער הסתר ווערט גילוי. The hester becomes giluy. How could that be? How could the hester, the choshech shine? How could the choshech, how could darkness shine? Darkness is the opposite of shining. The truth is, what is called shining? What does shining mean? What does light mean? A bulb, light. What does light do? It makes you see. No, what does it accomplish? It makes you see. And I mentioned this many times. Light doesn't create anything. Light doesn't make anything. Light is nothing. What does light do? This room with light, without light, is exactly the same thing. The difference is with light you could see, without light you can't see. It makes it clear. It doesn't change anything. So light is clarity. When it says Mashiach will come there'll be light, you'll see the truth. The clarity that there is nothing but the Eibershter will be there. And you know what it'll be? We will see that there's nothing but the Eibershter not only in things which are גילוי אלוקות, but in things which are a concealment of the Eibershter, this is also showing the truth of the Eibershter, why? If you start thinking, who could make a concealment? Only the Eibershter Himself. So the concealment is megaleh the אמתקייט of the Eibershter. So the choshech is really a giluy. So therefore, the Gemara says בנוגע Anshei Knesset Hagedolah, why were they called Anshei Knesset Hagedolah? First of all, what period were they? Who's going to tell me? Louder. After... It was right by the churban of the first Beit Hamikdash, throughout the 70 גלות בבל till בית שני. It was still Shimon Hatzadik was משירי כנסת הגדולה. He was the last one of the Anshei Knesset Hagedolah. And what kind of title is Anshei Knesset Hagedolah? People from the big כנסת? Well, we don't mean the כנסת of Israel. That's where they got their name, I think. That's why they have 120 members, because by the Anshei Knesset Hagedolah there were 120. But a little different. So the Gemara says, why did they get such a great title, Anshei Knesset Hagedolah? And the Gemara says because החזירו עטרה ליושנה. They brought back the old crown. What was the problem? Originally they used to say: הא-ל הגדול הגיבור והנורא. The Eibershter is big, strong, and awesome. Then when the goyim started coming into the Beit Hamikdash and destroying the Beit Hamikdash, they stopped saying it. How could we say הא-ל הגיבור? עכו״ם מרקדים בהיכלו והוא שותק. Goyim are dancing in the בית המקדש and the Eibershter is not doing anything. איה גבורותיו? Where is the Eibershter a gibor? איה נוראותיו? Where do you see the Eibershter so awesome, so fearful? They're not afraid, look! So they stopped saying it. Came the Anshei Knesset Hagedolah, they said, \"No, no. We got to say it: הא-ל הגדול הגיבור והנורא.\" So they asked, \"But it's but it's not true. The Eibershter, we don't lie. There's no gevurah in this. Where do you see the Eibershter's strength? Where do you see the Eibershter's nora?\" So the Gemara answers: עכו״ם מרקדים בהיכלו והוא שותק, הן הן גבורותיו. If you rethink deeper, you'll see the fact that there's a possibility for goyim to be there and the Eibershter should not do anything, it's a koach of the Eibershter to allow them to do it. Otherwise they wouldn't be able to. This itself shows the Eibershter's strength. Sometimes you see strength by what you do, and sometimes you can see strength is something you don't do. That you have the koach to hold yourself back. You see sometimes like strength of a person that someone gets him angry, he's able to give him a punch in the face. That shows strength. Then you see another guy, someone gets him angry and he's able to hold himself back and not to. So then, that shows the greatness of this person. So the Eibershter not doing it shows His greatness. So even though it's a העלם והסתר, the Eibershter is allowing them to go into the בית המקדש, it's the opposite of גילוי אלוקות, still this shows the koach of the Eibershter. So he says when Mashiach will come, ולילה כיום יאיר, not only at night will be light, the night, the darkness will shine. We will see that the darkness is really light. Similar to see in the הסתר you see the Megillah. And this will happen בביאת משיח צדקנו יבוא ויגאלנו בקרוב ממש. I just want to Read one he'arah here, 49. The Rebbe said that we don't have שם הויה in the Megillah, and the לשון is בגילוי we don't have it. So the Rebbe said מה שאין כן בראשי תיבות וסופי תיבות, but as abbreviation or the end of words we find שם הויה. And what I'm trying to read is the next few words were ס'נוגע למעשה. You know, a lot of you guys are going to read the Megillah, so the Rebbe brings: ואדרבה, צריך לכוון בהם. When you read the Megillah you have to be mechaven. When it comes to these pesukim where there is a remez of שם הויה you have to be mechaven. But it's only בהעלם, and the שאלה: why? And the answer: because the whole idea is that העלם is giluy. Now who knows, we mentioned at one, mentioned, well, who knows a pasuk where there is a remez of שם הויה? So one pasuk we said, anything... הלילה. No, that's not the name Havayah, that's מלך is the Aibershter, but the letters of י-ק-ו-ק. One pasuk is יבוא המלך והמן היום. יבוא המלך והמן היום. But there are more places which you have to look into Those that read it have to look into it, and find out where is a סופי תיבות שם הויה. Al kol panim, the bottom line is that here we see the connection of both ends: the חושך, the העלם, the הסתר, the Purim, and really it's connected with the highest giluy.